The introduction of this dissertation presents a brief summation of what other sources have ushered with regard to the question of who Jesus is. The problem we seek to resolve; the justification of this dissertation; the definition of some terminology and the main source materials employed, are presented in this chapter. Since the problem statement is crucial for a good dissertation, chapter two will identify this problem from the grass roots level and will show us the turbulent tides it has encountered through the early centuries of the Christian church. The Aftermath of the early Christian church was a string of one Word Symbols, or tides for Jesus. The problem of embracing only one Word title for Jesus is also explained in chapter three. In contrast to the One-sided Word Christologies described in chapter four, an example of some symbols of the Word that inclusively describe in part, who Jesus really is, is presented. Since this dissertation has a holistic approach, it is paramount for the investigation to consider a religious figure that embraces or represents a Christology that denotes holism. This is covered in chapter five. It is in chapter five, where the writer, out of necessity, is prompted to devote a number of pages exploring White's Chiistological conviction. In this chapter the writer uncovers White's perception of the great conflict between good and evil. Retrospectively, the writer absoibs White's assumption and perception of the person of Christ. This chapter also looks at how Christ's role and function is perceived by White. During this research, the way she used the various Word symbols of Christ, who is the over-arching prism of the Almighty God, was found to be of particular interest. White also provides practical, theoretical knowledge of how Christ occupies the believer's life, the world and God's universe. As in chapter five, chapter six presents the exposition of the Christology of John Calvin. In chapter seven the Christology of White is compared to that of John Calvin. A table of data that illustrates how many different types of Word symbols and how many times those Word symbols are mentioned by both White and Calvin are presented. Chapter eight will present the conclusion of this dissertation. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

This study of the views of Edward Irving on the person and work of Jesus Christ has been long delayed in its preparation. It is to be hoped that the time which has elapsed since its inception has served a beneficent purpose. It was Charles Darwin who wrote of one of his books, long postponed: "The delay in this case, as with all my other books, has been a great advantage to me; for a man after a long interval can criticise his own work, almost as well as it were that of another person." For material on which this study is based takes in the full range from the coarse venom of the London pamphleteer to the strong words of Thomas Carlyle. Irving himself wrote volume after volume, and the student is almost embarrassed by the material from the pen of this eccentric preacher. Whole sections of this first-hand material dealing with subjects prophetical were passed by as irrelevant to the theme. The "Life" by Mrs. Oliphant is most readable and gives an attractive picture of the hero. But the sentimentalism of the book casts a shade upon its historical value, and the student is thrown back on accounts of the life which, though less complete, were written shortly after his time.

One of the most long-standing and controversial questions in historical Jesus research is that of whether Jesus was a Davidic messianic figure. This question is part of the broader ‘messianic question’, i.e., the question of whether Jesus thought of himself as a messiah and, if so, in what sense. Virtually every comprehensive work on the historical Jesus addresses this more focused Davidic messianic question at some point, as do numerous journal articles and essays in edited volumes. However, detailed studies devoted to this particular question are lacking. This dissertation is my attempt at such a study. I will divide this dissertation into two parts, each of which I believe offers a significant contribution to scholarship. The first, ‘Challenging the Status Quo’, will highlight three trends that I believe have dominated recent research on the Davidic messianic question with the aim being to demonstrate that the manner in which scholars have gone about answering this question is significantly problematic and that a fresh approach is therefore needed. I will then offer an approach that I believe will meet this need. The second part of this study, ‘The Making of Jesus the Davidic Messiah’, is where I will attempt to implement the fresh approach that I will have offered. More specifically, I will attempt to determine whether Jesus’ inner circle of disciples, i.e., the Twelve, viewed him as the Davidic Messiah and how Jesus behaved in response to this view. This group dynamic of which Jesus was a part will then serve as the basis on which I will offer my answer to the Davidic messianic question. In the end, examining this interplay between Jesus and the Twelve leads me to conclude that the historical Jesus was, in fact, a Davidic messianic figure. It would be ideal if I could convince others of this and perhaps move scholars closer to a consensus. However, even if I cannot accomplish this, it is my hope that this study will at least continue to move research on the Davidic messianic question forward.

The theologians of the early church sought to interpret the Christian gospel in the categories of `Mediterranean antiquity. ' The classical two-nature model of Christology has a Greek philosophical underpinning that shapes the ontological construction of the deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the hypostatic union of the Logos with the human reality of Jesus that leaves little place for a consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in classical Christology, a study of the relationship between Christology and pneumatology becomes very significant. In this regard, the recent resurgence of Spirit Christology in the West adds a new dimension to contemporary Christological reflection. The theologians who are engaged in this pursuit are of the view that Christological reflection is incomplete without reflecting upon pneumatology and vice versa. This study identifies in particular at least three approaches in the contemporary European Spirit Christologies, namely, reconstruction, replacement and complementary approaches. Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D. Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit Christology. While not denying the contributions of reconstruction and replacement approaches, this study adopts the complementary approach and shows that Spirit Christology not only enriches systematic theology but also is relevant to an Indian context. This is done by bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the strengths of Spirit Christology. The study ends in offering a chapter on `understanding Jesus Christ in India' using the Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti and änanda. Drawing on some of the resources of Spirit Christology, it is argued that these concepts can explicate, illuminate and evoke some latent aspects of Christology.

Andreas Tonning. / "May 13, 1952." / Bibliography: p. 11. / Army Signal Corps Contract No. DA36-039 sc-100 Project No. 8-102B-0. Dept. of the Army Project No. 3-99-10-022.

The introduction of this dissertation presents a brief summation of what other sources have ushered with regard to the question of who Jesus is. The problem we seek to resolve; the justification of this dissertation; the definition of some terminology and the main source materials employed, are presented in this chapter. Since the problem statement is crucial for a good dissertation, chapter two will identify this problem from the grass roots level and will show us the turbulent tides it has encountered through the early centuries of the Christian church. The Aftermath of the early Christian church was a string of one Word Symbols, or tides for Jesus. The problem of embracing only one Word title for Jesus is also explained in chapter three. In contrast to the One-sided Word Christologies described in chapter four, an example of some symbols of the Word that inclusively describe in part, who Jesus really is, is presented. Since this dissertation has a holistic approach, it is paramount for the investigation to consider a religious figure that embraces or represents a Christology that denotes holism. This is covered in chapter five. It is in chapter five, where the writer, out of necessity, is prompted to devote a number of pages exploring White's Chiistological conviction. In this chapter the writer uncovers White's perception of the great conflict between good and evil. Retrospectively, the writer absoibs White's assumption and perception of the person of Christ. This chapter also looks at how Christ's role and function is perceived by White. During this research, the way she used the various Word symbols of Christ, who is the over-arching prism of the Almighty God, was found to be of particular interest. White also provides practical, theoretical knowledge of how Christ occupies the believer's life, the world and God's universe. As in chapter five, chapter six presents the exposition of the Christology of John Calvin. In chapter seven the Christology of White is compared to that of John Calvin. A table of data that illustrates how many different types of Word symbols and how many times those Word symbols are mentioned by both White and Calvin are presented. Chapter eight will present the conclusion of this dissertation. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

My thesis is that the tendency of modern medicine to reduce patients into causes to be mastered rather than persons to be treated does not stem from post-Enlightenment developments but rather lies within the beginnings of Western medicine itself, in what I call the anatomical rationality. I follow the development of this rationality through Hippocrates, the beginnings of anatomical dissection in Aristotle and Herophilus, and the theological translation of anatomy by Galen. I further show how this anatomical rationality that arises from medicine then transforms into dissective analysis that applies to theological and philosophical discourse, as seen paradigmatically in Nestorianism and the ontological logic of Avicenna. I argue that this anatomical rationality is a totalizing approach to knowing that creates new dualisms, such that nothing can escape the dissective gaze, God and man included. I suggest that the way to overcome the totalizing effects of the anatomical rationality is turning to the Incarnation of Christ, the God-man, who provides both the metaphysical ground and imagination for paradox and mystery, thereby protecting the integrity of God and man.

This study demonstrates, by the application of a selection of social science models on a selection of gospel passages, the usefulness of those models for better understanding the teachings of the Jesus movement on wealth and poverty and what Jesus hoped to achieve by these teachings. It shows that sociological models are generally useful for approaching the gospels because they facilitate understanding by formulating new questions about ancient material and highlighting perhaps previously unnoticed themes or concerns. It further offers the opinion that the Virtuoso Religion model is the most useful for doing this and as such will be the most useful for providing an understanding of what Jesus envisioned for the future of society in anticipation of the imminent Kingdom. The model supports Jesus’ preaching on wealth and day-to-day expressions of those opinions as methods by which he might influence the attitudes of others, especially the rich and powerful, adjusting their focus from love of wealth to love for God and neighbour.

No description available.

The study investigates how to design a low-cost, versatile event messaging system using SMS. A typical use case is a fire alarm or intrusion detector when equipped with appropriate sensors. With a GPS receiver connected, the actual position is included in the message, allowing for use as theft alarm in e.g. a car or in mobile home. / Studien undersöker hur man kan konstruera ett billigt, mångsidigt meddelandesystem som använder SMS. Ett exempel på användningsområde är brandlarm eller inbrottslarm med motsvarande sensorer anslutna. Även positionen kan förmedlas med en GPS ansluten, och då finns även möjligheten att använda enheten som stöldlarm för till exempel bil eller husvagn.